practice of reason, may, in the state of nature, live by sovereign natural
right, according to the laws of his desires, is not in direct opposition to
the law and right of God as revealed. (90) For as all men absolutely
(whether they be less endowed with reason or more) are equally bound by the
Divine command to love their neighbour as themselves, it may be said that
they cannot, without wrong, do injury to anyone, or live according to their
desires.

(16:91) This objection, so far as the state of nature is concerned, can be
easily answered, for the state of nature is, both in nature and in time,
prior to religion. (92) No one knows by nature that he owes any obedience to
God [Endnote 28], nor can he attain thereto by any exercise of his reason,
but solely by revelation confirmed by signs. (93) Therefore, previous to
revelation, no one is bound by a Divine law and right of which he is
necessarily in ignorance. (94) The state of nature must by no means be
confounded with a state of religion, but must be conceived as without
either religion or law, and consequently without sin or wrong: this is how
we have described it, and we are confirmed by the authority of Paul. (95) It
is not only in respect of ignorance that we conceive the state of nature as
prior to, and lacking the Divine revealed law and right; but in respect of
freedom also, wherewith all men are born endowed.

(16:96) If men were naturally bound by the Divine law and right, or if the
Divine law and right were a natural necessity, there would have been no need
for God to make a covenant with mankind, and to bind them thereto with an
oath and agreement.

(16:97) We must, then, fully grant that the Divine law and right originated
at the time when men by express covenant agreed to obey God in all things,
and ceded, as it were, their natural freedom, transferring their rights to